The Jaina Concept of Karma

In this continuation of his study on the Jaina concept of karma J C Sikdar contrasts Jain views with those of Buddhism and Mimamsa and provides a detailed classification of karmas and their functions. He notes that some Buddhist schools interpret karma as residual mental dispositions or vasana that shape future experiences while others treat karmic action as a mental energy called karma bhava. These views emphasise psychological continuity and momentary causation and do not postulate a permanent karmic substance. Mimamsaka thinkers introduce the concept of apurva a quasi substance created by ritual action that yields results after death but they do not identify it with matter. Jainism diverges from both schools by positing karma as a subtle form of material substance that binds to the soul. According to Jain doctrine karma is a material entity composed of innumerable tiny particles that become attached to the jiva when it acts with passion or ignorance. Sikdar enumerates eight fundamental types of karma. Jnanavarana karma obscures knowledge; darsanavarana karma obscures perception; vedaniya karma causes pleasurable or painful feelings; mohaniya karma deludes the soul; ayu karma determines the duration of life; nama karma determines the type of body and personality; gotra karma assigns social standing; and antaraya karma obstructs energy and progress. Each of these karma species can further vary in quantity (pradesa) duration (sthiti) intensity (anubhaga) and fruition time. The paper describes the process of bondage or bandha whereby karmic particles are attracted to the soul through yoga (activities of body speech and mind) aided by passions such as anger pride deceit and greed. Once attached these karmas undergo udaya or maturation causing experiences in future births. Sikdar explains how the accumulation of karmas creates the cycle of transmigration and how liberation requires both stopping the influx of new karmas (samvara) and shedding existing karmas (nirjara). He outlines practices such as right faith right knowledge right conduct austerities and meditation that aid in halting and eradicating karmic matter. The article concludes by stressing that karma is the chief causal force governing the worldly existence of souls and that understanding its mechanics is essential for spiritual progress. Jain philosophy thereby offers a unique synthesis of moral psychology and metaphysics in which actions have tangible consequences through the medium of karmic substance.

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